COLOSSE COLOSSAE to COMMUNISM
Contents
COLOSSE (COLOSSAE)
or Colosse, a city of Phrygia, on the Lycus, which is a tributary of the Maeander.
It was about 12 miles above Laodicea, and near the great road from Ephesus to the Euphrates, and was consequently of some mercantile importance.
It does not appear that Paul had visited this city when he wrote his letter to the church there (Col. 1:2).
He expresses in his letter to Philemon (Phil 1:22) his hope to visit it on being delivered from his imprisonment.
From Col. 1:7; 4:12 it has been concluded that Epaphras was the founder of the Colossian church.
This town afterwards fell into decay, and the modern town of Chonas or Chonum occupies a site near its ruins.
A city of Phrygia Col 1:2, 7-8
COLOSSIANS, EPISTLE TO THE
was written by Paul at Rome during his first imprisonment there (Acts 28:16, 30), probably in the spring of A.D. 57, or, as some think, 62, and soon after he had written his Epistle to the Ephesians. Like some of his other epistles (e.g., those to Corinth), this seems to have been written in consequence of information which had somehow been conveyed to him of the internal state of the church there (Col. 1:4-8).
Its object was to counteract false teaching. A large part of it is directed against certain speculatists who attempted to combine the doctrines of Oriental mysticism and asceticism with Christianity, thereby promising the disciples the enjoyment of a higher spiritual life and a deeper insight into the world of spirits.
Paul argues against such teaching, showing that in Christ Jesus they had all things. He sets forth the majesty of his redemption. The mention of the "new moon" and "sabbath days" (Col 2:16) shows also that there were here Judaizing teachers who sought to draw away the disciples from the simplicity of the gospel.
Like most of Paul's epistles, this consists of two parts, a doctrinal and a practical.
(1.) The doctrinal part comprises the first two chapters. His main theme is developed in chapter 2. He warns them against being drawn away from Him in whom dwelt all the fulness of the Godhead, and who was the head of all spiritual powers. Christ was the head of the body of which they were members; and if they were truly united to him, what needed they more?
(2.) The practical part of the epistle (Col 3:1 4:1 all) enforces various duties naturally flowing from the doctrines expounded. They are exhorted to mind things that are above (Col 3:1-4), to mortify every evil principle of their nature, and to put on the new man (Col 3:5-14). Many special duties of the Christian life are also insisted upon as the fitting evidence of the Christian character. Tychicus was the bearer of the letter, as he was also of that to the Ephesians and to Philemon, and he would tell them of the state of the apostle (Col 4:7-9).
After friendly greetings (Col 10:1; 14:1 all), he bids them interchange this letter with that he had sent to the neighbouring church of Laodicea. He then closes this brief but striking epistle with his usual autograph salutation. There is a remarkable resemblance between this epistle and that to the Ephesians (q.v.). The genuineness of this epistle has not been called in question.
COLT
Ridden by Jesus Mt 21:2, 5, 7; Mr 11:2; Jn 12:15
COMFORT
See AFFLICTIONS AND ADVERSITIES, CONSOLATION IN
COMFORTER
the designation of the Holy Ghost (John 14:16, 26; 15:26; 16:7; R.V. marg., "or Advocate, or Helper; Gr. paracletos").
The same Greek word thus rendered is translated "Advocate" in 1 John 2:1 as applicable to Christ.
It means properly "one who is summoned to the side of another" to help him in a court of justice by defending him, "one who is summoned to plead a cause." "Advocate" is the proper rendering of the word in every case where it occurs.
It is worthy of notice that although Paul nowhere uses the word paracletos, he yet presents the idea it embodies when he speaks of the "intercession" both of Christ and the Spirit (Rom. 8:27, 34).
See GOD, GRACE OF
See HOLY SPIRIT
COMING OF CHRIST
(1) with reference to his first advent "in the fulness of the time" (1 John 5:20; 2 John 1:7), or (2) with reference to his coming again the second time at the last day (Acts 1:11; 3:20, 21; 1 Thess. 4:15; 2 Tim. 4:1; Heb. 9:28).
The expression is used metaphorically of the introduction of the gospel into any place (John 15:22; Eph. 2:17), the visible establishment of his kingdom in the world (Matt. 16:28), the conferring on his people of the peculiar tokens of his love (John 14:18, 23, 28), and his executing judgment on the wicked (2 Thess. 2:8).
COMMANDMENTS
(Ex. 34:28; Deut. 10:4, marg. "ten words") i.e., the Decalogue (q.v.), is a summary of the immutable moral law.
These commandments were first given in their written form to the people of Israel when they were encamped at Sinai, about fifty days after they came out of Egypt (Ex. 19:10-25). They were written by the finger of God on two tables of stone.
The first tables were broken by Moses when he brought them down from the mount (Ex 32:19), being thrown by him on the ground. At the command of God he took up into the mount two other tables, and God wrote on them "the words that were on the first tables" (Ex 34:1).
These tables were afterwards placed in the ark of the covenant (Deut. 10:5; 1 Kings 8:9).
Their subsequent history is unknown. They are as a whole called "the covenant" (Deut. 4:13), and "the tables of the covenant" (Deut 9:9, 11; Heb. 9:4), and "the testimony."
They are obviously "ten" in number, but their division is not fixed, hence different methods of numbering them have been adopted. The Jews make the "Preface" one of the commandments, and then combine the first and second.
The Roman Catholics and Lutherans combine the first and second and divide the tenth into two. The Jews and Josephus divide them equally. The Lutherans and Roman Catholics refer three commandments to the first table and seven to the second. The Greek and Reformed Churches refer four to the first and six to the second table. The Samaritans add to the second that Gerizim is the mount of worship.
(See LAW
General scriptures concerning
Ex 13:8-10; Deut 4:5, 20:3-17; 9-10; 5:6-21; 6:4-9; 11:18-21; 32:46-47; Jos 8:30-35; 2Ch 17:7-9; Ne 8:2-8; Ps 78:1-7; Pr 3:3-4; 6:20-21; 7:1-4; Isa 57:8; Jer 11:4; Zec 7:9-10; 8:16-17
PRECEPTS OF JESUS. EXPLICITLY STATED, OR IMPLIED IN DIDACTIC DISCOURSE
Mt 5:16, 6:1-4, 6-8, 22-24, 27-48; 16-25, 31-34; 7:1-29; 10:5-42; 18:8-10, 15-17, 16:24; 21-22; 19:16-19; 20:25-28; 22:21, 34-40; 24:42-51; 25:34-46; Mr 6:7-11; 8:34; 9:35, 38, 10:9, 11, 39, 42-50; 12, 17-22; 11:22; 12:17; 13:33-37; Lk 6:27-42; 10:28-37; 12:12-31; Jn 7:24; 13:34-35; 14:11, 15, 15:2, 4-5, 7-12, 14, 23-24; 17, 20-22 .
PRECEPTS OF PAUL. EXPLICITLY STATED OR IMPLIED IN DIDACTIC EPISTLES
Ro 12:1-3, 6-21; 13:8-14; 14:19-21; 15:1-2; 1Co 8:1, 7-13; 10:7-10, 24, 28, 29, 31, 32; 14:20; 16:13-14; 2Co 13:7; Ga 5:1, 16; 6:1-2; 5:1-6, 11, Eph 4:1-3, 26-32; 15, 17-21; 6:10-11, 13-18; Php 1:27-28; 4:6, 2:2-8, 12-16; 8-9; Col 2:6, 3:1-2, 5, 8-9, 16, 20-23; 12-17, 23; 1Th 3:12; 4:1, 3, 5, 5:6, 6, 9-12; 8, 12-22; 2Th 2:15; 3:6-15; 1Ti 1:4; 2:1, 2, 8-12; 3:2-13; 4:1-7, 12-16; 5:1-14, 16-21; 6:11-14, 17-20; 2Ti 1:13, 14; 2:19, 22-25; 3:2-5; Tit 1:5-14; 3:1, 2:2-5, 9-12; Heb 6:1, 2, 8; 11, 12; 10:22-25; 13:1-3, 5, 7, 9, 15-17
OTHER APOSTLES .PRECEPTS OF, EXPLICITLY STATED OR IMPLIED IN DIDACTIC EPISTLES
Jas 1:16, 19, 21, 22; 2:1-4, 8-12; 3:1; 4:7-11, 13-15; 5:7-12, 16; 1Pe 1:13-17; 2:11-25; 3:8-12, 15-17; 4:1-16; 5:1-3, 5-9; 2Pe 1:5-7, 10; 3:14, 18; 1Jo 2:15, 28; 3:10-23; 4:1, 7, 8, 11, 12, 15, 16, 21; 5:21; 2Jo 1:5, 6; 3Jo 1:11; Jude 1:3, Re 3:11, 4, 20-23; 18, 19; 22:17 .
See ADULTERY
See CHILDREN
See CITIZEN
See HOMICIDE
See INSTRUCTION
See MINISTER
See OBEDIENCE, ENJOINED
See SERVANT
See THEFT
See WIFE
See WOMEN
OF MEN
Isa 29:13; Mt 15:3-20; Mr 7:2-23; Ro 14:1-6, 10-23; 1Ti 4:1-3
COMMERCE
Laws concerning Le 19:36, 37; 25:14, 17
Carried on by means of caravans Ge 37:25, 27; Isa 60:6
Carried on by means of ships 1Ki 9:27, 28; 10:11; 22:48; Ps 107:23-30; Pr 31:11; Re 18:19
Conducted in fairs Eze 27:12, 19; Mt 11:16
Of the Arabians Isa 60:6; Jer 6:20; Eze 27:21-24
Egyptians Ge 42:2-34
Ethiopians Isa 45:14
Ishmaelites Ge 37:27-28
Israelites 1Ki 9:26-28; Ne 3:31, 32; Eze 27:17
Ninevites Na 3:16
Syrians Eze 27:16, 18
Tyrians 2Sa 5:11; 1Ki 5:6; Isa 23:8; Eze 27:1 all; Eze 28:5
Zidonians Isa 23:2; Eze 27:8
Babylonians Re 18:3, 11-13
Jews Eze 27:17 From Tarshish Jer 10:9; Eze 27:25
Evil practices connected with Pr 29:14; Eze 22:13; Ho 12:7
Articles of .Apes 1Ki 10:22 .Balm Ge 37:25 .Blue cloth Eze 27:24 .Brass Eze 27:13; Re 18:12 .Cinnamon Re 18:13 .Corn 1Ki 5:11; Eze 27:17 .Cattle Eze 27:21 .Chest of rich apparel Eze 27:24 .Chariots 1Ki 10:29; Re 18:13 .Clothes for chariots Eze 27:20 .Embroidery Eze 27:16, 24 .Frankincense Jer 6:20; Re 18:13 .Gold 1Ki 9:28; 10:22; 2Ch 8:18; Isa 60:6; Re 18:12 .Honey Eze 27:17 .Horses 1Ki 10:29; Eze 27:14; Re 18:13 .Ivory 1Ki 10:22; 2Ch 9:21; Eze 27:15; Re 18:12 .Iron and steel Eze 27:12, 19 .Land Ge 23:13-16; Ru 4:3 .Lead Eze 27:12 .Linen 1Ki 10:28; Re 18:12 .Oil 1Ki 5:11; Eze 27:17 .Pearls Re 18:12 .Peacocks 1Ki 10:22 .Perfumes So 3:6 .Precious stones Eze 27:16, 22; 28:13, 16; Re 18:12 .Purple Eze 27:16; Re 18:12 .Sheep Re 18:13 .Slaves Ge 37:28, 36; Deut 24:7 .Silk Re 18:12 .Silver 1Ki 10:22; 2Ch 9:21; Re 18:12 .Sweet cane Jer 6:20 .Thyine wood Re 18:12 .Timber 1Ki 5:6, 8 .Tin Eze 27:12 .Wheat Re 18:13 .White wool Eze 27:18 .Wine 2Ch 2:15; Eze 27:18; Re 18:13 .Bodies and souls of men Re 18:13
Transportation of passengers Jon 1:3; 27:2, Ac 21:2; 6, 37
See MERCHANT
See TARSHISH
See TRADE
See TRAFFIC
COMMISSARY
For armies, cattle driven with 2Ki 3:9
See ARMIES
For royal households 1Ki 4:7-19, 27, 28
COMMONWEALTH
FIGURATIVE (R. V. margin) Php 3:20
COMMUNION
fellowship with God (Gen. 18:17-33; Ex. 33:9-11; Num. 12:7, 8), between Christ and his people (John 14:23), by the Spirit (2 Cor. 13:14; Phil. 2:1), of believers with one another (Eph. 4:1-6).
The Lord's Supper is so called (1 Cor. 10:16, 17), because in it there is fellowship between Christ and his disciples, and of the disciples with one another.
WITH GOD Ps 16:7; Jn 14:16-18, 23; 1Co 16:1 all; 2Co 6:16; 13:14; Ga 4:6; Php 2:1, 2; 1Jo 1:3; Re 3:20 .
See FELLOWSHIP
INSTANCES OF
Enoch Ge 5:22, 24
Noah Ge 6:9, 13-22; 8:15-17 .
Abraham Ge 12:1-3, 7; 17:1, 2; 22:1, 2, 11, 18:1-33; 12, 16-18
Hagar Ge 16:8-12
Isaac Ge 26:2, 24
Isaac, in dreams Ge 28:13, 15; 31:3; 35:1, 7; 46:2-4
Moses Ex 3; Ex 4:1-17; 33:9, 11; 34:28; Nu 12:8
Joshua Jos 1:1-9; 6:2-5; 7:10-15; 8:1, 2; 20:1-6
Gideon Jud 6:11-24
Solomon 1Ki 3:5-14; 2Ch 1:7-12
OF SAINTS 1Sa 23:16; Ps 55:14; 119:63; 133:1-3; Am 3:3; Mal 3:16; Lk 22:32; 24:17, 32; Jn 17:20, 21; Ac 2:42; Ro 12:15; 1Co 10:16, 17; 12:12, 13; 2Co 6:14-18; Eph 4:1-3; 5:11; Col 3:16; 1Th 4:18; 5:11, 14; Heb 3:13; 10:24, 25; Jas 5:16; 1Jo 1:3, 7 .
See FELLOWSHIP
COMMUNISM
General scriptures concerning Ac 2:44, 45; 4:32, 34-37; 5:1-10
CONANIAH
whom Jehovah hath set, a Levite placed over the tithes brought into the temple (2 Chr. 35:9).
CONCISION
(Gr. katatome; i.e., "mutilation"), a term used by Paul contemptuously of those who were zealots for circumcision (Phil. 3:2).
Instead of the warning, "Beware of the circumcision" (peritome) i.e., of the party who pressed on Gentile converts the necessity of still observing that ordinance, he says, "Beware of the concision;" as much as to say, "This circumcision which they vaunt of is in Christ only as the gashings and mutilations of idolatrous heathen."
(Gr. katatome; i.e., "mutilation"), a term used by Paul contemptuously of those who were zealots for circumcision (Phil. 3:2).
Instead of the warning, "Beware of the circumcision" (peritome) i.e., of the party who pressed on Gentile converts the necessity of still observing that ordinance, he says, "Beware of the concision;" as much as to say, "This circumcision which they vaunt of is in Christ only as the gashings and mutilations of idolatrous heathen."